"Yoga Philosophy of Patanjali"
- by Samkhya-Yogacharya Swami Hariharananda Aranya
-
Published by Calcutta University Press
APPENDIX F
COLLECTION OF YOGA APHORISMS
BOOK I
ON CONCENTRATION
1 .Now then Yoga is being explained.
2. Yoga is the suppression of the modifications of the mind.
3 Then the Seer abides in Itself.
4. At other times the Seer appears to assume the form of the
modification of the mind.
5. They (modifications) fall into five varieties, of which some
are 'Klista' and the rest 'Aklista'.
6. (They are) Pram®na, Viparyaya, Vikalpa, (dreamless) sleep
and recollection.
7. (Of these) Perception, inference and testimony (verbal communication)
constitutethe Pramanas.
8. Viparyaya or illusion is false knowledge formed of a thing
as other than what it is.
9. The modification called 'Vikalpa' is based on verbal cognition
in regard to a thingwhich does not exist. (It is a kind of useful
knowledge arising out of the meaning of a word but having no
corresponding reality. )
10. Dreamless sleep is the mental modification produced by the
condition of inertia as the state of vacuity or negation (of
waking and dreaming).
11. Recollection is mental modification caused by reproduction
of the previous impression of an object without adding anything
from other sources.
12. By practice and detachment these can be stopped.
13. Exertion to acquire Sthiti or a tranquil state of mind devoid
of fluctuations is called practice.
14. That practice when continued for a long time without break
and with devotion becomes firm in foundation.
15. When the mind loses all desire for objects seen or described
in the scriptures it acquires a state of utter desirelessness
which is called detachment.
16. Indifference to the Gunas or the constituent principles,
achieved through a knowledge of the nature of Purusha, is called
Paravairagya (supreme detachment).
17. When concentration is reached with the help of Vitarka, Vichara,
Ananda and Asmita, it is called Samprajnata-sam®dhi.
18. Asamprajnata-Samadhi is the other kind of Samadhi which arises
through constant practice of Paravairagya which brings about
the disappearance of all fluctuations of the mind, wherein only
the latent impressions remain.
19. While in the case of the Videhas or the discarnates and of
the Prakrtilayas or those subsisting in their elemental constituents,
it is caused by nescience which results in objective existence.
20. Others (who follow the path of the prescribed effort) adopt
the means of reverential faith, energy, repeated recollection,
concentration and real knowledge (and thus attain Asamprajnata-samadhi).
21. Yogins with intense ardour achieve concentration and the
result thereof quickly.
22. On account of the methods being slow, medium and speedy,
even among those Yogins who have intense ardour, there are differences.
23. From special devotion to isvara also (concentration becomes
imminent).
24. Isvara is a particular Purusha unaffected by affliction,
deed, result of action or the latent impressions thereof.
25. In Him the seed of omniscience has reached its utmost development
which cannot be exceeded.
26. (He is) The teacher of former teachers because with Him there
is no limitation by time (to His omnipotence). '
27. The sacred word designating Him is Pranava or the mystic
syllable OM.
28. (Yogins) Repeat it and contemplate upon its meaning.
29. From that comes realisation of the individual self and the
obstacles are resolved.
30. Sickness, incompetence, doubt, delusion, sloth, non-abstention,
erroneous conception, non-attainment of any Yogic stage, and
instability to stay in a Yogic state-these distractions of the
mind are the impediments.
31. Sorrow, dejection, restlessness of body, inhalation and exhalation
arise from (previous) distractions.
32. For their stoppage (i.e. of distractions) practice (of concentration)
on a single principle should be made.
33. The mind becomes purified by the cultivation of feelings
of amity, compassion, goodwill and indifference respectively
towards happy, miserable, virtuous and sinful creatures.
34. By exhaling and restraining the breath also (the mind is
calmed).
35. The development of higher objective perceptions called Visayavati
also brings about tranquillity of mind.
36. Or by perception which is free from sorrow and is radiant
(stability of mind can also be produced).
37. Or (contemplating) on a mind which is free from desires (the
devotee's mind gets stabilised).
38. Or by taking as the object of meditation the images of dreams
or the state of dreamless sleep (the mind of the Yogin gets stabilised).
39. Or by contemplating on whatsoever thing one may like (the
mind becomes stable ).
40. When the mind develops the power of stabilising on the smallest
size as well as on the greatest one, then the mind comes under
control.
41. When the fluctuations of the mind are weakened, the mind
appears to take on the features of the object of meditation-whether
it be the cogniser (Grahita), the instrument of cognition (Grahana)
or the object cognised (Grahya)-as does a transparent jewel,
and this identification is called Samapatti or engrossment.
42. The engrossment, in which there is the mixture of word, its
meaning(i.e. the object) and its knowledge, is known as Savitarka
Samapatti. .
43. When the memory is purified, the mind appears to be devoid
of its own nature (i.e. of reflective consciousness) and only
the object (on which it is contemplating) remains illuminated.
This kind of engrossment is called Nirvitarka Samapatti.
44. By this (foregoing) the Savichara and Nirvichara engrossments,
whose objects are subtle, are also explained.
45. Subtlety pertaining to objects culminates in A-linga or the
unmanifest.
46. These are the only kinds of objective concentrations. .
47. On gaining proficiency in Nirvichara, purity in the inner
instruments of cognition is developed. .
48. The knowledge that is gained in that state is called Rtambhara
(filled with truth).
49. (That knowledge) Is different from that derived from testimony
or through inference, because it relates to particulars (of objects).
50. The latent impression born of such knowledge is opposed to
the formation of other latent impressions.
51. By the stoppage of that too (on account of the elimination
of the latent impressions of Samprajnana) objectless concentration
takes place through suppression of all modifications.
BOOK II
ON PRACTICE
1. Tapas (austerity or sturdy self-discipline -mental, moral
and physical), Svadhyaya (repetition of sacred Mantras or study
of sacred literature) and Isvara-pranidhana (complete surrender
to God) are Kriya-yoga (Yoga in the form of action).
2. That Kriya-yoga (should be practised) for bringing about Samadhi
and minimising the Klesas.
3. Avidya (misapprehension about the real nature of things),
Asmita (egoism), Raga (attachment), Dvesa (aversion) and Abhinivesa
(fear of death) are the five Klesas (afflictions).
4. Avidya is the breeding ground for the others whether they
be dormant, attenuated, interrupted or active.
5. Avidya consists in regarding a transient object as everlasting,
an impure object as pure, misery as happiness and the non-self
as self.
6. Asmita is tantamount to the identification of Purusha or pure
Consciousness with Buddhi.
7. Attachment is that (modification) which follows remembrance
of pleasure.
8. Aversion is that (modification) which results from misery.
9. As in the ignorant so in the learned, the firmly established
inborn fear of annihilation is the affliction called Abhinivesa.
10. The subtle Klesas are forsaken (i.e. destroyed) by the cessation
of productivity (i.e. disappearance) of the mind.
11. Their means of subsistence or their gross states are avoidable
by meditation.
12. Karmasaya or latent impression of action based on afflictions,
becomes active in this life or in a life to come.
13. As long as Klesa remains at the root, Karmsaya produces three
consequences in the form of birth, span of life and experience.
14. Because of virtue and vice these (birth, span and experience)
produce pleasurable and painful experiences.
15. The discriminating persons apprehend (by analysis and anticipation)
all worldly objects as sorrowful because they cause suffering
in consequence, in their afflictive experiences and in their
latencies and also because of the contrary nature of the Gunas
(which produces changes all the time).
16. (That is why) Pain which is yet to come is to be discarded.
17. Uniting the Seer or the subject with the seen or the object,
is the cause of that which has to be avoided.
18. The object or knowable is by nature sentient, mutable and
inert. It exists in the form of the elements and the organs,
and serves the purpose of experience and emancipation.
19. Diversified (Visesa), undiversified (Avisesa), indicator-only
(Lingamatra), and that which is without any indicator (Alinga)
are the states of the' Gunas.
20. The Seer is absolute Knower. Although pure, modifications
(of Buddhi) are witnessed by Him as an onlooker.
21. To serve as objective field to Purusha, is the essence or
nature of the knowable.
22. Although ceasing to exist in relation to him whose purpose
is fulfilled, the knowable does not cease to exist on account
of being of use to others.
23. Alliance is the means of realising the true nature of the
object of the Knower and of the owner, the Knower (i.e. the sort
of alliance which contributes to the realisation of the Seer
and the seen is this relationship).
24. (The alliance has) Avidya or nescience as its cause.
25. The absence of alliance that arises from lack of it (Avidya)
is the freedom and that is the state of liberation of the Seer.
26. Clear and distinct (unimpaired) discriminative knowledge
is the means of liberation.
27. Seven kinds of ultimate insight come to him (the Yogin who
has acquired discriminative enlightenment).
28. Through the practice of the different accessories to Yoga,
when impurities are destroyed, there arises enlightenment culminating
in discriminative enlightenment.
29. Yama (restraint), Niyama (observance), Asana (posture), Pranayama
(regulation of breath), Pratyahara (withholding of senses), Dharana
(fixity), Dhyana (meditation) and Samidha (perfect concentration)
are the eight means of attaining Yoga.
30. Ahimsa (non-injury), Satya (truth), Asteya (abstention from
stealing), Brahmacharya (continence) and Aparigraha (abstinence
from avariciousness) are the five Yamas (forms of restraint).
31. These (the restraints), however, become a great vow when
they become universal, being unrestricted by any consideration
of class, place, time or concept of duty.
32. Cleanliness, contentment, austerity (mental and physical
discipline), Svadhyaya (study of scriptures and chanting of Mantras)
and devotion to God are the Niyamas (observances).
33. When these restraints and observances are inhibited by perverse
thoughts, the opposites should be thought of.
34. Actions arising out of perverse thoughts like injury etc.
are either performed by oneself, got done by another or approved
; performed either through anger, greed or delusion; and can
be mild, moderate or intense. That they are the causes of infinite
misery and unending ignorance is the contrary thought.
35. As the Yogin becomes established in non-injury, all beings
coming near him (the Yogin) cease to be hostile.
36. When truthfulness is achieved, the words (of the Yogin) acquire
the power of making them fruitful.
37. When non-stealing is established, all jewels present themselves
(to the Yogin).
38. When continence is established, Virya is acquired.
39. On attaining perfection in non-acceptance, knowledge of past
and future existences arises.
40. From the practice of purification, aversion towards one's
own body is developed and thus aversion extends to contact with
other bodies.
41. Purification of the mind, pleasantness of feeling, one-pointedness,
subjugation of the senses and ability for self-realisation are
acquired.
42. From contentment unsurpassed happiness is gained.
43. Through destruction of impurities, practice of austerities
brings about perfection of the body and the organs.
44. From study and repetition of the Mantras, communion with
the desired deity is established.
45. From devotion to God, Samadhi is attained.
46. Motionless and agreeable form (of staying) is Asana (Yogic
posture).
47. By relaxation of effort and meditation on the infinite (,sanas
are perfected).
48. From that arises immunity from Dvandvas or opposite conditions.
49. That (Asana) having been perfected, regulation of the flow
of inhalation and exhalation is Pranayama (breath control).
50. That (Pranayama) has external operation (Vahya-vrtti), internal
operation (Abhyantara-vrtti) and suppression (Stambha-vrtti).
These, again, when observed according to space, time and number
become long and subtle.
51. The fourth Pranayama transcends external and internal operations.
52. By that the veil over manifestation (of knowledge) is thinned.
53. (Moreover) The mind acquires fitness for Dharana.
54. When separated from their corresponding objects, the organs
follow, as it were, the nature of the mind, that is called Pratyahara
(restraining of the organs).
55. That brings supreme control of the organs.
BOOK III
SUPERNORMAL POWERS
1. Dharana is the mind's (Chitta's) fixation on a particular
point in space.
2. In that (Dharana) the continuous flow of similar mental modifications
is called Dhyana or meditation. .
3. When the object of meditation only shines forth in the mind,
as though devoid of the thought of even the self (who is meditating),
then that state is called Samadha or concentration.
4. The three together on the same object is called Samyama.
5. By mastering that (Samyama), the light of knowledge (Prajna)
dawns.
6. It (Samyama) is to be applied to the stages (of practice).
7. These three are more intimate practices than the previously
mentioned ones.
8. That also is (to be regarded as) external in respect of Nirvija
or seedless concentration.
9. Suppression of the latencies of fluctuation and appearance
of the latencies of arrested state, taking place at every moment
of blankness of the arrested state in the same mind, is the mutation
of the arrested state of the mind.
10. Continuity of the tranquil mind (in an arrested state) is
ensured by its latent impressions.
11. Diminution of attention to all and sundry and development
of onepointedness is called Samadhi-parinama or mutation of the
concentrative mind.
12. There (in Samadhi) again (in the state of concentration)
the past and the present modifications being similar, it is Ekagrata-parinama,
or mutation of the stabilised state of the mind.
13. By these are explained the three changes, viz, of essential
attributes or characteristics, of temporal characters, and of
states of the Bhutas and the Indriyas (i.e. all the knowable
phenomena).
14. That which continues its existence all through the varying
characteristics, namely, the quiescent, i e. past, the uprisen,
i.e. present, or unmanifest (but remaining as potent force),
i.e. future, is the substratum (or object chracterised).
15. Change of sequence (of characteristics) is the cause of mutative
differences.
16. Knowledge of the past and the future can be derived through
Samyama on the three Parinamas (changes).
17. Word, object implied, and the idea thereof overlapping, produce
one unified impression. If Samyama is practised on each separately,
knowledge of the meaning of the sounds produced by all beings
can be acquired.
18. By the realisation of latent impressions, knowledge of previous
birth is acquired.
19. (By practising Samyama) On notions, knowledge of other minds
is developed.
20. The prop (or basis) of the notion does not get known because
that is not the object
of (the Yogin's) observation.
21. When perceptibility of the body is suppressed by practising
Samyama on its visual character, disappearance of the body is
effected through its getting beyond the sphere of perception
of the eye.
22. Karma is either fast or slow in fructifying. By practising
Samyama on Karma or on portents, fore-knowledge of death can
be acquired.
23. Through Samyama on friendliness (amity) and other similar
virtues, strength is obtained therein.
24. (By practising Samyama) On (physical) strength, the strength
of elephants etc, can be acquired.
25. By applying the effulgent light of the higher sense-perception
(Jyotismati), knowledge of subtle objects, or things obstructed
from view, or placed at a great distance, can be acquired.
26. (By practising Samyama) On the sun (the point in the body
known as the solar entrance) the knowledge of the cosmic regions
is acquired.
27. (By practising Samyama) On the moon (the lunar entrance)
knowledge of the arrangements of stars is acquired.
28. (By practising Samyama) On the pole-star, motion of the stars
is known.
29. (By practising Samyama) On the navel plexus, knowledge ofthe
composition of the body is derived.
30. (By practising Samyama) On the trachea, hunger and thirst
can be subdued.
31. Calmness is attained by Samyama on the bronchial tube.
32. (By practising Samyama) On the coronal light, Siddhas can
be seen.
33. From knowledge known as Pratibha (intuition), everything
becomes known.
34. (By practising Samyama) On the heart, knowledge of the mind
is acquired.
35. Experience (of pleasure or pain) arises from a conception
which does not distinguish between the two extremely different
entities, viz. Buddhisattva and Purusha. Such experience exists
for another (i.e. Purusha). That is why through Samyama on Purusha
(who oversees all experiences and also their complete cessation),
a knowledge regarding Purusha is acquired.
36. Thence (from the knowledge of Purusha) arise Pratibha (prescience),
Sravana (supernormal power of hearing), Vedana (supernormal power
of touch), Adarsa (supernormal power of sight), Asvada (supernormal
poker of taste) and Varta (supernormal power of smell).
37. They (these powers) are impediments to Samadhi, but are (regarded
as) acquisitions in a normal fluctuating state of the mind.
38. When the cause of bondage gets weakened and the movements
of the mind are known, the mind can get into another body.
39. By conquering the vital force (of life) called Udana, the
chance of immersion in water or mud, or entanglement in the thorns,
is avoided and exit from the body at will is assured.
40. By conquering the vital force called Samana, effulgence is
acquired.
41. By Samyama on the relationship between akasa and the power
of hearing, divine sense of hearing is gained.
42. By practising Samyama on the relationship between the body
and akasa and by concentrating on the lightness of cotton wool,
passage through the sky can be secured.
43. When the unimagined conception can be held outside, i.e.
unconnected with the body, it is called Mahavideha or the great
discarnate. By Samyama on that, the veil over illumination (of
Buddhisattva) is removed.
44. By Samyama on the grossness, the essential character, the
subtlety, the inherence and the objectiveness, which are the
five forms of. the Bhotas or elements, mastery over Bhutas is
obtained.
45. Thence develop the power of minification and other bodily
acquisitions. There is also no resistance by its characteristics.
46. Perfection of body consists in beauty, grace, strength and
adamantine hardness.
47. By Samyama on the receptivity, essential character, I-sense,
inherent quality and objectiveness of the five organs, mastery
over them can be acquired.
48. Thence come powers of rapid movement as of the mind, action
of organs independent of the body and mastery over Pradhana,
the primordial cause.
49. To one established in the discernment between Buddhi and
Purusha come supremacy over all beings and omniscience.
50. By renunciation of that (Visoka attainment) even, comes liberation
on account of the destruction of the seeds of evil.
51. When invited by the celestial beings, that invitation should
not be accepted nor should it cause vanity because it involves
possibility of undesirable consequences.
52. Differentiating knowledge of the self and the non-self comes
from practising Samyama on moment and its sequence.
53. When species, temporal character and position of two different
things being indiscernible they look alike, they can be differentiated
thereby (by this knowledge).
54. Knowledge of discernment is Taraka or intuitional, is comprehensive
of all things and of all times, and has no sequence.
55. (Whether secondary discriminative discernment is acquired
or not) When equality is established between Buddhisattva and
Purusha in their purity, liberation takes place.
BOOK IV
ON THE SELF-IN-ITSELF OR LIBERATION
1. Supernormal powers come with birth or are attained through
herbs, incantations, austerities or concentration.
2. (The mutation of body and organs into those of one born in
a different species) Takes place through the filling in of their
innate nature.
3. Causes do not put the nature into motion, only the removal
of obstacles takes place through them. This is like a farmer
breaking down the barrier to let the water flow. (The hindrances
being removed by the causes, the nature impenetrates by itself).
4. All created minds are constructed from pure I-sense.
5. One (principal) mind directs the many created minds in the
variety of their activities.
6. Of these (minds with supernormal powers) those obtained through
meditation are without any subliminal imprints.
7. The actions of Yogins are neither white nor black, whereas
the actions of others are of three kinds.
8. Thence (from the other three varieties of Karma) are manifested
the subconscious impressions appropriate to their consequences.
9. On account of similarity between memory and corresponding
latent impressions, the subconscious impressions of feelings
appear simultaneously even when they are separated by birth,
space and time.
10. Desire for self-welfare being everlasting, it follows that
the subconscious impression from which it arises must be beginningless.
11. On account of being held together by cause, result, refuge
and supporting object, Vasana disappears when they are absent.
12. The past and the future are in reality present in their fundamental
forms, there being only difference in the characteristics of
the forms taken at different times.
13. Characteristics, which are present at all times, are manifest
and subtle, and are composed of the three Gunas.
14. On account of the co-ordinated mutation ofthe three Gunas,
an object appears as a unit.
15. In spite of sameness of objects, on account of there being
separate minds they (the object and its knowledge) follow different
paths, that is why they are entirely different.
16. Object is not dependent on one mind, because if it were so,
then what will happen when it is not cognised by that mind ?
17. External objects are known or unknown to the mind according
as they colour the mind.
18. On account of the immutability of Purusha who is master of
the mind, the modifications of the mind are always known or manifest.
19. It (the mind) is not self-illuminating being an object (knowable).
20. Besides, both (the mind and its objects) cannot be cognised
simul taneously.
21. If the mind were to be illumined by another mind then there
will be repetition ad infinitum of illumining minds and intermixture
of memory.
22. (Though) Untransmissible, the metempiric Consciousness getting
the likeness of Buddhi becomes the cause of the consciousness
of Buddhi.
23.The mind-stuff being affected by the Seer and the seen, is
all-comprehensive.
24. That (the mind) though variegated by innumerable subconscious
impressions, exists for another, since it acts conjointly.
25. For one who has realised the distinctive entity, I-e. Purusha,
inquiries about the nature of his self cease.
26. (Then) The mind inclines towards discriminative knowledge
and naturally gravitates towards the state of liberation.
27. Through its breaches (i.e. breaks in discriminative knowledge)
arise other fluctuations of the mind due to (residual) latent
impressions.
28. It has been said that their removal (i.e. of fluctuations)
follows the same process as the removal of afflictions.
29. When one becomes disinterested even in omniscience one attains
perpetual discriminative enlightenment from which ensues the
concentration known as Dharmamegha (virtue-pouring cloud).
30. From that, afflictions and actions cease.
31.Then on account of the infinitude of knowledge, freed from
the cover of all impurities, the knowables appear as few.
32. After the emergence of that (virtue-pouring cloud) the Gunas
having fulfilled their purpose, the sequence of their mutation
ceases.
33. What belongs to the moments and is indicated by the completion
of a particular mutation is sequence.
34. The state of the Self-in-Itself or liberation is realised
when the Gunas (having provided for the experience and liberation
of Purusha) are without any purpose to fulfil and disappear into
their causal substance. In other words, it is absolute Consciousness
established in Its own Self.
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